Continuation of the commentary on Tafsir al-Jalalayn: “So he looked at the god of Moses, and I truly think he” meaning Moses “is a liar” in that he has a god other than Me. Pharaoh said:

So he said: "

And I truly think he

وإني لأظنه

meaning Moses

a liar

كاذبا

in that he has a god other than Me " He said this was a deception upon his followers, and out of fear that something might occur in their hearts when he ordered his minister to build a tower for him. He said: And Pharaoh is a liar in this statement; he does not think that Moses is a liar, but he knows that he is truthful, by the saying of Allah, Blessed and Exalted is He, regarding Moses that he said to him, meaning to Pharaoh: He said this statement: He said this, confirming it with the oath and the lam (emphatic particle) and qad (particle of past action), and he addresses this man who is capable of denying what Moses said if it were a lie. He said to him: Is there anything preventing Pharaoh from saying, "I did not know"? No, he is capable, but he knows that he knows that these were not sent down except by the Lord of the heavens and the earth, with clear proofs.
And Allah, the Exalted, said: This is the object for the sake of which they denied; they denied it unjustly. So the important point is that His saying: Is this statement a lie or the truth? He is a liar; he says, "I truly think he is a liar," and he is a liar. He knows that he is truthful, but he said that as a deception to his people and out of fear that something of doubt might occur in their hearts. Allah, the Exalted, said about Pharaoh: The commentator says: " Pharaoh said that as a deception ".
Yes, and "thus" means like this action or like this making attractive. Which one is according to the rule? The second, because we said that "thus" is an absolute object for the verb that follows it, meaning like this making attractive that was made attractive to Pharaoh. This deception and promotion to his people made attractive to Pharaoh the evil of his deed, which Satan and the soul commanding to evil made attractive. It may be said, and Allah, Mighty and Majestic, because Allah misguides whom He wills, as He, the Exalted, said: So Allah, the Exalted, made it attractive by decree, meaning that He veiled guidance from him, then Satan and the soul commanding to evil made it attractive for him to do this deed.
And "the path" here contains the al (definite article) of covenant, meaning the three covenants? The mentioned, the present, or the mental? The mental, which is the path of guidance. For this reason, the author said: " The path of guidance, and in it are two readings

turned away

صد

with the sad (ص) opened and closed ". "Sud" (صُد) with the sad closed is built for the passive voice where the doer is not named. "Sad" (صَد) with the sad opened is built for the active voice where the doer is named. But is it transitive or intransitive? Does it mean that he was kept away by himself or that he kept away another? It includes both meanings, because it is a shared term suitable for both meanings. The rule in exegesis is that every term that is suitable for two non-contradictory meanings is taken to include both, except if there is something in one that makes it stronger, in which case the stronger one is acted upon.
Allah, Blessed and Exalted is He, said: Scheming, plotting, deception, and the like are all close words, and their meaning is that a person reaches his objective with his opponent through hidden means. Every person intends for his opponent to be defeated, so he reaches this through hidden means that the opponent does not know, until he reaches this. Now, Pharaoh schemed by saying to Haman, "Build me a tower," so that he would climb this tower, and when he reached its peak, he would look before the people and then descend and say, "I did not find the Lord of Moses." This is a deception, especially upon the common people, especially the common people of the family of Pharaoh, whom this oppressive tyrant had dazzled, so that everything becomes truth for them. But does this scheme benefit him? Allah, the Exalted, said: Meaning except in loss.
Is "ma" (ما) here Hijazi or Tamimi? It is Hijazi and negated, meaning that it does not operate, and the affirmation (isbat) invalidated its operation. Ibn Malik says: "The operation of 'laysa' (ليس) is not what I operated, except what is below 'inna' (إن) with the remaining negation."
And the negation here did not remain, so based on this, we say it is negated due to the invalidation of the negation and its removal by "illa" (إلا).